Dans notre thèse de doctorat, nous avons publié presque intégralement l’édition critique commentée de l’exégèse au Bucolicum carmen de Pétrarque réalisée par Francesco Piendibeni de Montepulciano, humaniste italien du Trecento tardif. L’exégèse, achevée à Pérouse en 1394, est conservée dans le manuscrit autographe Città del Vaticano, Biblioteca Apostolica Vaticana, Pal. lat. 1729. Dans son ensemble, l’oeuvre est restée jusqu’à aujourd’hui inédite : seul Antonio Avena, en 1906, a fourni une simple transcription, partielle et imparfaite, de quelques gloses. Notre édition a l’ambition d’être novatrice : non seulement elle établit et analyse de manière critique un texte resté longtemps méconnu, mais elle permet aussi d’approfondir la connaissance du poème bucolique de Pétrarque, de mieux évaluer sa réception auprès des érudits qui lui ont succédé et d’éclairer la connaissance de la tradition exégétique du premier Humanisme. Une source fondamentale pour Piendibeni est le commentaire au Bucolicum carmen réalisé par Benvenuto da Imola : nous enavons fourni une transcription inédite tirée du manuscrit Paris, Bibliothèque nationale de France, lat. 8700. Enfin, nous avons mis à jour la liste des manuscrits connus qui appartinrent à Piendibeni et reconstruit ainsi pour la première fois de manière approfondie sa bibliothèque. / This doctoral thesis presents, almost in its entirety, the critical edition with commentary of the exegesis of Petrarch’s Bucolicum carmen by Francesco Piendibeni of Montepulciano, an Italian humanist of the late Trecento. The exegesis, completed in Perugia in 1394, is preserved in the autograph manuscript Città del Vaticano, Biblioteca Apostolica Vaticana, Pal. lat. 1729. The work as a whole has remained unpublished until today; only Antonio Avena, in 1906, provided a simpletranscription, partial and imperfect, of some glosses. The edition contained in this thesis aims at being innovative; in effect, it not only establishes and critically analyses a text which has remained unknown for a long time, but also makes it possible to delve deeper into the knowledge of Petrarch’s bucolic poem, to better assess how it was received by the scholars who came after him and to shed light on the exegetical tradition of early Humanism. A fundamental source for Piendibeni was Benvenuto da Imola’s commentary on the Bucolicum carmen; an unpublished transcription is provided here, based on the manuscript Paris, Bibliothèque nationale de France, lat. 8700. Finally, the list of known manuscripts belonging to Piendibeni has been updated, so that, for the first time, his library has been exhaustively reconstructed.

The aim of the diploma thesis is to impart a comprehensive view of the topic of "wealth," as presented by Luke in his gospel. The first chapter provides a general view of the notion of property and wealth, as passed on to us first by the Old Testament (OT) and subsequently by the New Testament (NT). The following chapter deals with a narrower selection of texts followed in the third chapter by the main part of this thesis - a detailed linguistic and literary analysis ("exegesis"). The selected texts comprise a set of several parables that touch upon the theme of "property" (as well as attitudes towards it). These are, in particular, the parable of the rich man and the barns (L 12,13-21), the parable of the lost coin. (L 15,8-10), the parable of the prodigal son (L 15,11-32), the parable of the dishonest steward (L 16,1-9) and also the parable of the rich man and Lazarus (L 16,19-31). The fourth chapter not only encapsulates Luke's view of wealth, but also mentions the antithesis of wealth, namely poverty. The following chapter focuses on the term "God's kingdom" and its relationship to the material goods of this world. As the Gospel of Luke is often combined with the Acts of the Apostles to coalesce into one great composition, the last chapter is devoted to the relationship of the first Christian...

[pt] À primeira vista, Barnabé se nos apresenta como um personagem aparentemente secundário na tessitura do livro de Atos dos Apóstolos, figurando no intercurso dos blocos narrativos dedicados a Pedro e a Paulo. No entanto, ao estudar mais profundamente as perícopes relativas a este homem bom, generoso e com grande capacidade de acolher o próximo, depara-se com a sua importância para o desenvolvimento da trama narrativa do segundo livro da obra lucana. O presente trabalho propõe-se a analisar Atos 4,32–5,11 com o intuito de apresentar a construção narrativa do personagem Barnabé como um modelo literário de generosidade e bondade que possui uma mensagem comunicativa direcionada ao seu ouvinte-leitor. Ao mesmo tempo, aventa-se a possibilidade do autor de Atos dos Apóstolos utilizar, para a confecção da sua obra e deste personagem, elementos da literatura e da historiografia gregas desde Homero até o período helenístico, utilizando o modo de narrar grego. / [en] Firstly, Barnabas apparently seems to us as a secondary character in the text of Acts of the Apostles, appearing between the narratives dedicated to Peter and Paul. Therefore, studying more deeply the texts about this good, generous and welcoming man, we bump into his value to the development of Lucan’s second book narrative. This work intends to analyze Acts 4,32–5,11 to present the narrative construction of Barnabas as a literary model of generosity and kindness, who has a communicative message to his listener-lector. At the same time, there is the possible use of Greek elements, by the author of Acts, from the Literature and the Historiography since Homer to the Hellenistic period while he composes his work and Barnabas, using the Greek narrative way.

The city of Philippi was founded as a Roman military colony in 42 BC, directly following one of the largest battles of antiquity, the civil war battle of Philippi. This study shows that one hundred years later, at the time of writing of Paul’s letter to the Philippians, the identity of the city was still deeply connected to its military history. The apostle Paul found in the historical and sociological ties of the Philippians with the military reasons for drafting his letter in a rhetorical arrangement similar to the historical reports of commander’s speeches to his assembled troops before battle. Not only does the vocabulary of Paul’s ethical commands parallel the general’s harangues, as has been previously pointed out by Biblical scholarship, but in Paul’s letter one also finds correspondences to the three largest motifs of the general’s speeches: the objective of the war, the confidence for victory and the rewards for courage and obedience. The major unified theme of Philippians is the mutual military-partnership for the advance of the gospel in a hostile context (Phil. 1:7-12; 1:20; 2:19-24; 2:25-30; 3:12-15; 4:3; 4:10-19). Paul in his letter to the Philippians uses consistently military imagery – and not once athletic imagery, as typically assumed by exegetical scholars – to demonstrate that the courageous sharing of the faith will always result in victory for the one who proclaims Christ. This victory is guaranteed through the unsurpassable abilities of the supreme general, Jesus Christ, whose death on the cross and whose resurrection is portrayed as a military victory and whose exaltation by God the Father acknowledges Christ as the victorious general in an universal extent (Phil. 2:8-11). The victory of the gospel campaign is further guaranteed by the LORD’s initiation of the war for the spread of the faith and by His presence with those who fight in His behalf for the spread of the good news (Phil. 1:5-7; 2:12-13; 2:14-15; 3:1; 4:4). Victory in the Philippian context means either the reception of the gospel by unbelievers or the death of the messenger on account of rejection of and opposition to the gospel; the suffering of the emissary of the gospel serves to glorify Christ and it is compensated by the superior enjoyment of Christ at the resurrection (Phil. 1:19-25). The reward, which God promises to the messenger of the gospel is several times stated in Philippians to be the exalted experience of fellowship with Christ at the resurrection (Phil. 1:21; 3:8-11; 3:20-21; 4:3). The reading of Philippians in light of the appropriation of military terminology confirms that Paul’s main purpose in writing Philippians is to encourage his partners to continue to take risks, to be unafraid of suffering and to make sacrifices in order to boldly testify about Christ and to continue to financially contribute to the mission of spreading the faith. The book of Philippians challenges the contemporary self-centred prosperity culture of the church to take risks and make sacrifices for the proclamation of Christ to unbelievers, sacrifices, which are supremely compensated by a life for the glory of Christ and the surpassing promise of the enjoyment of the glory of God in His Son Christ Jesus. / Thesis (PhD)--University of Pretoria, 2013. / gm2014 / New Testament Studies / unrestricted

Studierende von zwei verschiedenen Universitäten erforschen gemeinsam ein konkretes Thema. Ihre Forschungsergebnisse diskutieren, veranschaulichen und überarbeiten sie in einem Wiki. Diesen Weg des forschenden Lernens verfolgte das Projekt Exegese- WerkstattWiki, das an den theologischen Instituten der TU Dresden und der Universität Leipzig durchgeführt wurde.

And Satyrs Shall Dance There. The Burden of Babylon (Isaiah XIII) The thirteenth chapter of The Book of Isaiah belonging to the collection of burdens against gentiles (chapters 13 to 23) is on one hand involved in the Proto Isaiah (chapters 1 to 39) but on the other it represents an autonomous unit. This first of burdens targets the greatest adversary of the Judean kingdom and also its destructor. Babylon became a symbol in the Bible for an impious place where God's people suffers aggravations - it does not matter whether in the book of Daniel, in the New Testament then in The First Peter's Epistle or in The Book of Revelation. Relating the doom of this city, analogous to destruction of Jerusalem, the author employs poetic devices and very various and sometime too raw images, including a sort of ancient bestiary. This master thesis concerns at first the translation of a Hebrew text, as it is nowadays preserved in the biblical canon, and its comparison with other ancient translations to Ancient Greek, Latin and also to Coptic dependent on Greek. It is appropriate to consider immediate context, at most the 14th chapter, and also texts of the same genre i.e. burdens against other nations, especially Assyria, but even Judea and Israel and then too akin forms from The Book of Jeremiah where...

The present work strives to process, present and interpret the available materials relating to the life and work of the catholic priest, Bible scholar, teacher and dean of the Cyril and Methodius Theological Faculty, Jan Merell. The main aim of the work was to document his life path within the context of historical events, mainly in the period when Jan Merell was confronted with anticlerical persecution policy of the totalitarian regimes of the 20th century both during the occupation of Czechoslovakia by the army of the Nazi Germany and during the establishment and consolidation of the communist regime. Besides, the present work provides an overview of the rich literary and research work of Jan Merell that has made him one of the most prominent Czech biblical scholars and won him international reputation as well. Despite critical opinions questioning some aspects of his public activity, Jan Merell undoubtedly ranks among the most important personalities of Catholic church both in Czech context and abroad.

[pt] Esta pesquisa analisa o falar em línguas de Marcos 16,15-18 e o processo diacrônico de evolução teológica sobre o falar em línguas nas literaturas canônicas, onde, o falar em línguas: 1. Num primeiro momento seria uma experiência livre e comunitária de glossolalia; 2. Foi normatizado por Paulo em 1Coríntios, mas, mantendo suas características de glossolalia; 3. Teologizado nos Atos dos Apóstolos sendo vinculado a expansão do Evangelho, porém, sendo vivenciado ora pelos evangelizadores (At 2 igual xenoglossia), ora pelos evangelizados (At 10 e 19 igual glossolalia); 4. Para, enfim, ser pensado teologicamente como um sinal que acompanha os missionários itinerantes na evangelização (Mc 16,15-18). Entender a diacronia do falar em línguas é importante para que se dialogue melhor com esta última proposta teológica que será recepcionada pela tradição da Igreja, e servirá de filtro de leitura e formação de pensamento teológico sobre o falar em línguas para aqueles que lerem ou ouvirem a narrativa sincrônica passando pela alocação canônica do Evangelho de Marcos (promessa de Jesus), Atos dos Apóstolos (início da Igreja) e a Primeira Carta de Paulo aos Coríntios (desdobramento eclesiástico). / [en] This research analyzes the speaking in tongues in Mark 16.15 to 18 and the diachronic process of theological evolution of speaking in tongues in the canonical literature, where speaking in tongues: 1. Initially would be a free and community experience of glossolalia ; 2. It was standardized by Paul in 1 Corinthians, but keeping their glossolalia characteristics; 3. theologized in Acts being linked to spread of the Gospel, however, being experienced now by evangelizing (Acts 2 equal xenoglossy), then by evangelized (Acts 10:19 equal glossolalia); 4. To finally be thouth theologically as a sign that accompanies the itinerant missionaries in evangelization (Mark 16.15 to 18). Understand the diachronic of speaking in tongues is important to improve the dialogue between this last theological proposal received by the Church s tradition, and will serve as a reading filter and theological thought of training on speaking in tongues for those who read or hear the synchronic narrative through the allocation of the canonical Gospel of Mark (promise of Jesus), Acts of the Apostles (early Church) and the First Letter of Paul to the Corinthians (ecclesiastical explanation).

[pt] Rute é uma mulher pobre, viúva e estrangeira moabita. Não obstante isso, é uma mulher de força/valor, em atitudes e palavras; é uma mulher decidida que se comporta em termos de paridade com Booz, o homem que ao seu lado divide a cena central em Rt 3: a cena da eira. A presente tese, intitulada Uma heroína chamada Rute: análise narrativa e intertextual de Rt 3, buscou mostrar, por meio da exegese narrativa, as possibilidades que assinalam essa paridade entre os protagonistas, Rute e Booz, através da análise de seus atos e falas, quer pelo tratamento que o autor, através da voz do narrador dá a cada um, quer pelo discurso destes personagens, valorizando, ainda, a importância e o papel de Noemi nas cenas anterior e posterior à cena da eira. A seguir, a partir da análise intertextual bíblica e extrabíblica, foi possível identificar outras mulheres que em muito se assemelham à pessoa, às características e ao comportamento de paridade entre Rute e Booz em Rt 3: as mulheres bíblicas Débora, Jael, Abigail e a mulher de Pr 31,10-31, bem como as mulheres extrabíbicas Arete e Alceste, todas com seus pares masculinos em cena. Esta aproximação permitiu aplicar a Rute o conceito de heroína, conforme o modelo literário dos textos da Antiguidade. Nestes, mulheres fortes, corajosas e pares dos homens caracterizam as heroínas, seja nos textos que retratavam a sociedade em Israel, no Antigo Oriente Próximo, ou entre os povos da Grécia continental e insular, os quais circulavam na bacia do Mediterrâneo. / [en] Ruth is a poor, widowed and moabite foreigner woman. Nevertheless, she is a woman of strength/value, in attitudes and words; a decided woman that behaves at parity with Booz, the man with whom she shares side by side the central scene in Rt 3: at the threshing floor. This thesis, entitled A heroine called Ruth: narrative and intertextual analysis of Rt 3, sought to show, through the narrative exegesis, the possibilities that point out that parity between the protagonists, Ruth and Booz, either by the treatment the author, through the Narrator s voice, gives to each one or by the speeches of these characters, giving value, still, to Naomi s importance and role before and after the threshing floor scene.Then, from the bible and extrabible intertextual analysis, it was possible to identify other women who very much resemble the person, characteristics and behavior of parity between Ruth and Booz in Rt 3: the bible women Deborah, Jael, Abigail and woman of Pr 31,10 31, as well as the extrabible women Arete and Alcestis, all with their male counterparts at the scene. This approach made it possible to apply to Ruth the concept of heroin, as the literary model of the texts of Antiquity. In these strong, courageous women and men s counterparts characterize the heroines in texts that depict the society in Israel, in the ancient Near East, or between the people of continental and insular Greece, which circulated in the Mediterranean basin.

[pt] O Sl 96, objeto de estudo da presente pesquisa, é uma poesia hebraica caracterizada como um louvor descritivo, enriquecido com o tema do reinado de YHWH. Em contraste com os três primeiros livros do Saltério (cf. Sl 3–89), o livro IV (cf. Sl 90–106) abre nova perspectiva, com um ideal teocrático, avultando a ação soberana de YHWH que age sem um regente humano. E o Sl 96 potencializa os elementos relacionados a esta ação de YHWH, apresentando-o como rei (cf. v. 10b), criador (cf. v. 5b) e juiz (cf. v. 13), e inaugurando o tema da sua soberania universal. Como unidade poética, o Sl 96 é estruturado em três seções que são corroboradas pelos elementos sintáticos, semânticos e estilísticos. Em cada seção há um sujeito expresso, propondo Israel como anunciador da boa nova da ação salvífica de YHWH (cf. v. 1-3), convidando as famílias dos povos a acercarem-se de YHWH e dançarem diante dele (cf. v. 7-9), e conclamando todo o cosmos a exultar de alegria com intensidade (cf. v. 11-12). Nesse convite a sujeitos distintos também se revela a universalidade de YHWH, mas sempre com a cuidadosa e enfática centralidade em YHWH, dada no emprego do sufixo de terceira pessoa, masculino, singular (i), no pronome pessoal הוּא e no Tetragrama Sagrado. Como louvor descritivo, o Sl 96 traduz um clima de intensa alegria, com o cântico novo cantado pelo povo que celebra os feitos de YHWH (cf. vv. 1-9) e o seu reinado (cf. v. 10), e com toda a criação que se agita de modo barulhento e festivo em razão da sua vinda (cf. vv. 11-13). / [en] Ps 96, object of study of the present research, is a Hebrew poetry characterized as a descriptive praise, enriched with the theme of the reign of YHWH. In contrast to the first three books of the Psalter (cf. Ps 3-89), book IV (cf. Ps 90-106) opens a new perspective, with a theocratic ideal, emphasizing the sovereign action of YHWH who acts without a human regenter. And the Ps 96 potentizes the elements related to this action of YHWH, presenting him as King (cf. v. 10b), creator (cf. v. 5b) and judge (cf. v. 13), and inaugurating the theme of his universal sovereignty. As a poetic unit, Ps 96 is structured into three sections which are corroborated by syntactic, semantic and stylistic elements. In each section there is an express subject, proposing Israel as announcer of the good news of the salvific action of YHWH (cf. v. 1-3), inviting the families of the people to approach YHWH and dance before him (cf. 7-9), and calling on the whole cosmos to exult joy with intensity (cf. v. 11-12). In this invitation to distinct subjects, the YHWH s universality is also revealed, although always with a careful and emphatic centrality in YHWH, given the use of the third-person suffix, masculine, singular (i), in the personal pronoun הוּא and in the Sacred Tetragrammaton. As a descriptive praise, Ps 96 expresses a mood of intense joy, with the new song being sung by the people who celebrate the achievements of YHWH (cf. vv. 1-9) and his reign (cf. v. 10), and with all of creation that stirs in a noisy and festive way because of his coming (cf. vv. 11-13).